Nietzsche’s On the Genealogy of Morality warns that revenge’s reactiveness can jeopardize salutary change in shared values. I identify an overlooked revenge-mitigating praxis in the spatial movements of Nietzsche’s fictional prophet Zarathustra, who seeks collaborators to overcome Christian morality and create new world-affirming values. Zarathustra’s well-known response to revenge, specifically the revenge against time undergirding interpersonal revenge, is willing the eternal return of the same. But he also exemplifies a more available response. “Passing by” is a coming close to, followed (...) by a veering away from, the most insistent embodiments of reigning values. Although Nietzsche inspires agonistic political theory, Zarathustra avoids direct contest in the usual late modern milieux, which he finds constitutively vulnerable to revenge. When revenge floods the communal passional reservoir, it forestalls recovery—essential to new-values creation—of passions effaced by reigning values. Zarathustra still approaches the usual milieux to know the present-past as the raw material of the future. But by then veering away he practices relaxing his value-creative will and not raging against the present-past. Repeated passing by helps him accept and thus better take up the raw material of the future and accept value change’s slow temporality. Since passing by’s concern is the value horizon, not the political sphere, and since it minimizes direct resistance, it may be less reactive to the political sphere than directly contestatory versions of “refusal.” Analysis of Gandhi’s value-praxis confirms passing by as a tactic for less reactive value-creation and as a lens on the reactiveness of different value-praxes. (shrink)